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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	catholic_a	church_n	visible_a	3,379	5	9.5057	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63200	A tryall of the nevv-church vvay in New-England and in old ... by that learned and godly minister of Christ, John Ball of Whitmore ; penned a little before his death and sent over to the New England ministers, anno 1637, as a reply to an answer of theirs in justification of the said positions ... ; now published ... by William Rathband and Simeon Ash.	Ball, John, 1585-1640.; Rathband, William, d. 1695.; Ashe, Simeon, d. 1662. Letter of many ministers in old England requesting the judgement of their reverend bretheren in New England.	1644 (1644)	Wing T2229; ESTC R20975	106,044	100

acceptation of the word is not unusuall in Scripture As God hath set some in the Church His bodies sake which is the Church The Church viz. whereof Paul was made a Minister and whereunto the rest of the Apostles were ordained which was the Catholike visible Church the society of men professing the faith of Christ throughout the world divided into many particular Churches whereof some are pure others impure some more others lesse sound Hereunto it may be added that every multitude and society of believers are indefinitely called the Church I persecuted the Church of God The house of God which is the Church of the living God In which sense all the Churches in the world may truly be called one And thus the Apostle Peter writing to many dispersed Churches who could not assemble in one place nor be fed by one Shepherd speaketh of them singularly as one flock Feed the flock of God which is among you But that flock are the strangers dispersed through Pontus Galatia Asia Cappadocia and Bythinia which could not possibly joine together in the Ordinances of Worship or make one distinct congregated assembly And if the Catholike Militant Church be one Society the Seals that are given as a prerogative to the Church are given unto it and the true Members of the Catholike Church have right and title to them in due order though they be not admitted into the Church fellowship you speak of For as the flock or society is one so is the Ministery Faith Covenant and Sacraments which are given as a communion prerogative unto the whole Church and not appropriated to this or that part or member as separated from the whole which is further evidenced hereby that sometime it hath and too often it may fall out that a Christian may be a true member of the universall visible Church i. e. he may hold professe and maintain that holy Catholike Faith pure and undefiled without which no man can be saved who for the present is no actuall member of any particular or visible society in Church order As for example a man may be cut off by Excommunication from all commerce with the present visible Church wherein hee was bred and born when hee is not cut off from the Catholike Orthodox all Church Hee may be deprived of participation of the Ordinance in every particular society when his right and title to them is much better then these who have most injuriously cast him out or debarred him of the means of salvation The communion of Saints whether visible or invisible is the effect and property of the Church Catholike and agreeth to the severall parts and members thereof as they be members of that body under the head and if particular Churches have communion together it must of necessity be that they bee parts and members of the whole body which is one 4. Though there be no universall congregation or assembly nor can be imagined yet there are and have beene many visible assemblies or societies true Churches of Christ to whom the Prerogative of the Seals is given which have not beene united and knit together in Church-order into one congregationall body or society For every society in covenant with God is the true Church of God for what is it to be the flock people or sheepe of God but to be the Church of God And where there is a Covenant there is the people of God They that are of the faith of Abraham are the children and seed of Abraham and within the Covenant of Abraham though but two or three and so of the same Church with him by that covenant The communication on and accepting of the tables of covenant is an undoubted token of a people in convenant or confederate but every society professing the true and entire faith joyning in prayer and thankesgiving receiving the truth of God to dwell among them and in some measure conforming themselves to the obedience of Gods Commandements is in covenant with God It is simply necessary to the being of a Church that it be laid upon Christ the foundation which being done the remaining of what is forbidden or the want of what is commanded cannot put the society from the title or right of a Church For Christ is the foundation and head corner stone of the Church and a people comming unto Christ united unto him built upon him having communion with him and growing up in him are the true Church of God and if the seals be annexed to the covenant by God himselfe as we cannot deny a people in covenant to be the Church so we must not deny their right and title to the Sacraments If therefore the meaning of the proposition be that the seales be given to the Church that is to true and sound Christians and people in covenant with God as a priviledge whether in ordinary or extraordinary dispensation we accept it as good and sound but it makes against your judgement and practice in keeping away such as have right and title to the ordinances If you meane the seales are given to the Church that is onely to set members of some particular society combined by covenant as it is among you we cannot receive it because it implieth a distinction not taught in Scripture and crosse to your selves And for the thing it selfe the Scripture hath nothing but many things against it as hath beene shewed 5 If it be granted that the seales are the prerogative of a particular visible Church known and approved Christians among us and their seed are members of true and visible Churches and so to be esteemed among you before they be entred into Church membership as you call it For every society professing the intire and true faith and joyning together in the right use of the Sacraments in matters substantiall is the true Church of God and every visible beleever receiving the word and professing the true intire faith admitted to the right and lawfull participation of the Sacraments is a visible member of the true Church if he have neither renounced that society nor deserved justly to be cast out by excommunication or Church censure For the intire profession of the truth the dwelling of the truth among men the right use of the Sacraments which is ever joyned with truth of Doctrine and to be esteemed by it is proper to them that be in covenant with God And they that truly partake of the Seales must needes be of a Church for the seales are not without but within the Church an ordinance given unto it and if they be true members of the true Churches of Jesus Christ other Churches are bound to hold communion with them in the ordinance of worship as divine providence shall minister occasion In answer to the ninth position you say the members of other Churches well known and approved by vertue of communion with Churches doe mutually and with

good acceptance communicate each of them at others Churches even so often as Gods providence leads them thereunto and themselves desire it In your preface to this consideration you say you admit to fellowship of the seales the known approved and orderly recommended members of any true Church and if knowne and approved Christians members of our Churches comming over into New England shall desire either to have their children baptized or to be admitted themselves to the Lords Supper before they be set members of any society the●e we desire to know upon what grounds from God you can deny them if you acknowledge our Churches Ministery and Sacraments to be true and of God as you professe and the members of the Church be known and approved orderly recommended unto you It is the priviledge of Christians baptised themselves and walking in the faith that their children should have right to baptisme in all true Churches in the world It is the priviledge of Christians lawfully and justly admitted to the Lords Supper in one visible Church and walking in covenant with God that they have right to this priviledge in all Churches professing their intire faith and you must shew just and sound reasons from God of your judgement and practice in debarring their seed from baptisme and parents themselves from the Supper or else to use the words of a reverend Elder among you in a case of lesse importance and not concerning so many you will be found guilty of adding to the words and making eleven Commandements and setting up humane customes and selfewill against Gods appointment For the Sacraments are given to the Church as a priviledge peculiar thereunto but you deny this priviledge to the true visible members of the Church as your selves confesse For if the Ministers be the Ministers of Christ and their congregations the Churches of Christ then knowne and approved Christians are members of the Church In your opinion the members of the Jewish Church might be received unto baptisme upon confession of the Christian faith before they were entred into Church fellowship and it is more then strange to us that you should not thinke the true visible members of the Churches of Christ to have as much title and interest to the Seales as the members of the Jewish Church to the Sacrament of Baptisme 6 The distinct Churches mentioned in the New Testament it is not certain that they were congregationall societies consisting onely of so many as might and did meete together ordinarily in one place at one time for the publike worship of God and their own edification and if this were granted it would not carry the weight that was laid upon it But because it may make way for the clearing of some other points pertaining to discipline and Church order we intreat leave to set downe and desire you to examine what may be objected against it We will not insist upon this that the least circuite wherein there is mention of Churches is ample enough to containe some diocesses and the least City populous enough to make many numbersome congregations Nor upon this that to meete at one time and one place as one assembly is a thing meerely accidentary to the unity of the Church and society Ecclesiasticall which is still one when they are dispersed asunder and no particular man of that society at first remaining now alive The number of beleevers was so great in some Cities as they could not conveniently meete in one place as one assembly to worship the Lord according to his will and for their edifying That there was a Church gathered in the City of Samaria by the ministery of Phillip will not be denyed for they received the word and were baptised but that the Church in that City was onely a congregationall assembly is more then can probably be concluded out of Scripture For the whole City or the greatest part could not ordinarily assemble in one place to their edification But the whole City of Samaria in a manner as it is probable imbraced the faith As the whole City from the least to the greatest had given heede to Simon Magus before so to Phillip now when he preached Christ And the Text saith expresly that Samaria received the Gospell The Christian Church at Ierusalem was one and distinct but it grew and increased first to 3000. then to 5000. afterwards multitudes of men and women were added and the multitude of Disciples increased it is also noted that a company of the Priests received the faith The Syriacke hath it of the Jews scil inhabiting Judea but the Greeke Arabian vulgar Chrisostoms Ethiopians approve the former and the number of the Priests was not small there is mention also of millions of beleevers And when all the Apostles or the greatest part of them remained at Jerusalem for a time continuing in the ministery of the word and prayer and that they might doe it the more earnestly and diligently left the care of the poore to others how can we thinke but that Church did grow exceedingly and the number of beleevers there to be more then could fitly meete ordinarily in one congregation Without question the number of beleevers in Antioch was not small of which it is said expresly that a great number beleeved turned to the Lord and that a great multitude was added to the Lord by the preaching of Barnabas and that Paul and Barnabas continued there one whole yeere preaching the word of God and teaching the multitude so that the Disciples were first called Christians at Antioch After that this Church was visited by Paul and Barnabas who continued there teaching and preaching the Word of God with many others also and may wee not thinke that this Church did quickly rise to such bignesse that they could not well assemble in one congregation as now wee call them It will easily be credited that the number of believers was not small at Ephesus if we call to minde that when Paul had been there but two yeers all they that dwelt in Asia had heard the word of the Lord both Iews and Grecians that a great doore and effectuall was opened to him at Ephesus That the art for making Shrines and Dianaes Temple was in danger to be set at nought and that those that had used curious arts came and burnt their books in the sight of all men which could not be done without great danger unto the Church unlesse a great part of the City had believed Where a Church did comprehend a City with its Suburbs and the Country circumjacent i. e. the believers who professed the faith within that circuit It might well be that the number did so increase through the extraordinary blessing of God which accompanied the preaching of the word in those primitive times and first planting of the heavenly Kingdome that they could not well meet ordinarily in one place and yet continued one Society For when a number is

gathered in small Villages or some added to the number already gatherd it is not meet they should be neglected because small nor divided from the body because the number not competent to make an intire and perfect body of it selfe The increase of the Churches doth require an increase of Elders and if they grow to bignesse more then ordinary an increase of places for their assembling when the essence of the visible Church is not changed nor one multiplied or divided into many And it is more available for the good of the Church and further removed from all ambition if the Society shall assemble occasionally in divers places as parts and members of the body then to constitute a distinct free Society consisting of a few Believers not fit to make up an intire body contrary to the precedent examples of the Apostles In times of grievous and hot persecution the Churches of God could not assemble in any great number in publick places but have been compelled to meet in Woods Caves Dens and dark corners as the Lord hath offered opportunity one and the same Society in sundry places So that either it is not essential to the Church to meet together in one place ordinarily or their Society is broken off by persecution when their meeting together in one place is interrupted It is said by some where the Church grew greater sometimes by the suddain and extraordinary conversion of more then could well so assemble then was there presently a dispersion of the former and a multiplication of more particular Assemblies But in the Scriptures quoted no such thing doth appeare but rather the contrary as hath been proved In aftertimes when the Church was within the Cities as of Rome Ephesus Alexandria Carthage Ierusalem c. the number of Believers did greatly exceed the bignesse of a convenient and fitting assembly which might ordinarily congregate in the place to worship God according to his appointment when the Church was but one Seventhly Seeing them both the Seals in ordinary and in extraordinary dispensation belong to the Church id est to the faithfull and repentant taught made Disciples who have received the word believe and professe the faith have received the holy Ghost and walke in obedience who are members of other visible Churches or to be made members of a visible Church for the time being by admittance unto the Sacraments and not unto set members of congregationall assemblies only And seeing the godly and faithful Ministers among us are the true Ministers of Christ and their godly congregations true Churches and knowne and approved Christians true members of visible Churches formerly baptized and admitted to the Lords Supper This consideration is of no weight to justifie your opinion and practice in debarring known and approved Christians professing the faith members of the true visible Churches amongst us from the Lords Supper or their seed from Baptisme because they be not yet received as set members of some particular cōgregation amongst you And if such Believers are not to be received to the Seals we desire you to consider if ever the Sacraments of the New Testament were rightly dispensed in the Church of the New Testament from the first Plantation thereof unto this day The Seale doth follow the grant and as the Seale is prophaned if it be put to a false grant or Charter so are the faithfull wronged if the Seale in a lawfull way desired be denied to them that have received the grant i. e. have right unto Jesus Christ and communion with him But the faithfull who have received the word with gladnesse believe and professe be members knowne and approved by other visible Churches or such as desire to be admitted members of that visible Society for the time by communicating in the ordinance are already partakers of the grant or charter have right and interest in Christ may lawfully desire the Seals and may be admitted as members for the time being of that particular Society Therefore to debar such from the Lords Supper and their seed from Baptisme is against the Law of nature and the positive Law of God an injury to the faithfull and their seed a wrong to the Catholike visible Church that particular society and the Pastors themselves that so debar them They sinned grievously who deferred Baptisme to the end of their life and the negligence of Pastors and Teachers who did not instruct the ignorant and reprove the superstitious was great And is not the severity in debarring such as crave and desire to be admitted to the Seals an injury to be reprehended Answ 2 Confider the ordinary administration of the Seales is limited to the ministery and the ministery to a particular Church therefore the seals also must necessarily be proper to the Church and to the members thereof 1 That the administration of the seales is limited to their Ministery is evident from the first institution Math. 28. 19. where God hath joyned to preach viz. by office and to baptize together therefore wee may not separate them For howsoever any man may by the appointment of the Lord and Master of the family signifie his minde and deliver his message from him to the family yet the dispensing of a fitt portion of food to everie one of the houshold is a branch of the stewards office Indeed the keies are given to the whole Church yet the exercise and dispensation of them in this as well as in other particulars is concredited to the Ministers who are called to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 4. 1. And no Church office can be orderly performed by any but one that is called therunto nor will God vouchsafe his presence and blessing wherupon all spirituall efficacy depends in an ordinance dispensed but when it is dispensed by those whom he hath ordayned and appointed thereunto 2 That the ministery is limited to the Church appeares as from evident texts of Scripture so also upon this ground 1 The office is founded in the relation betweene the Church and the officer wherfore take away the relation and the office and the worke ceaseth For where he hath not power he may not doe an act of power and he hath not powerwhere he hath not a relation by office Herein the proportion holdeth between an officer of a towne corporate and of a Church that as the power of the former is only within his owne corporation so the power of the latter is confined to his owne congregation Reply THe proposition is granted that the dispensation of the Sacraments in the New Testament both ordinary and extraordinary is limited to the Ministery But in that you alleadge for confirmation somethings may be noted 1 The first institution of Baptisme is not contained in that passage Math. 28. 19. but confirmed For the seales of the New Testament were instituted by Christ before his death and his disciples had baptized many which they could not doe before the institution of

the Sacrament Secondly we see not how you can apply that text to Preaching by office which according to our exposition must bee a dispensing of a fit portion of food to everie one of the houshould For it is plaine the Apostles were sent forth to preach to everie Creature or unto the world to convert men unto God to make them disciples and not to preach unto disciples only or members of the houshold The Apostles certainly had authority and preached by authority but they preached not to Infidells and Heathens as to disciples or members of the Church much lesse did they give a portion to them as to the houshold which is the preaching by office which you acknowledge Thirdly if under the power of the keyes you comprehend preaching by office dispensing the seales casting out and receiving againe into the bosome of the Church wee deny the power of the keyes to belong to the Church or community of the faithfull we cannot find in Scripture that Christ ever granted such power to the faithfull as faithfull joyned together in Covenant in those passages which speake of this power the execution of this authority is given to them to whom the authoritie is committed If the power of the keyes be given to the whole Church the Apostles themselves must derive their authoritie immediatly from the Church and not from Christ for the power must be derived from them unto whom it was give but their power and authority was not from the Church but from Christ immediatly And if the dispensation and exercise of the keyes be concredited to the Ministers Doth it hold in all things or onely in the dispensation of the Sacraments and preaching by office Doe they dispense the seales as the Stewards of Christ from whom they receive their authority immediately or as the servants of the Church from which they derive their authority If in the first sense the power of the keys is not in the community of the faithfull If in the second the office of a Minister is not the immediate gift of Christ nor the Minister so much the servant of Christ as of the Church from whom he must receive lawes in whose name he must doe his office and to whom he must give an account We could wish you had explained in what sense you hold the dispensation and execution of the power of the keyes is concredited to the Ministers and by whom For if the community of the faithfull have to doe in all matters concerning the body to admit members and cast them out to make and depose Ministers to bind and loose by authority derived from Christ wee cannot see how in your judgement the dispensation and execution of the power of the keyes is concredited to the Ministers Fourthly That which you add that God will not vouchsafe his presence and blessing to an ordinance but when it is dispenced by those whom hee hath ordayned and appointed thereunto must bee warily understood or it may occasion errors and distractions not a few You know what corruptions soone entred into the Church of God both in respect of Doctrine Worship Offices and entrance thereunto and how ready and apt is the conclusion from your words That Christ hath not vouchsafed his presence and blessing in his Ordinances to his Church But of this before And on the contrary seeing God hath vouchsafed his blessing in his Ordinances dispensed by your selves when you stood as visible Ministers in the congregation and Churches of old England you must confesse did approve both your standings and his Ordinances dispensed by you Secondly as for the Assumption that Pastors and Teachers are limited to a particular charge or society but that flock is not ever one congregationall assembly meeting in one place neither the band so streight whereby they are tied to that one society that they may not upon occasion performe some Ministeriall Act or Office in another congregation or to them that be not set members of their proper assembly For first to dispence the Seals of the covenant is a ministeriall act an act of Office and not an exercise of gifts onely But the Pastors of one Assembly may dispence the Sacrament to the set members of another society upon occasion as you confesse in this and in your answer to the ninth position And if the members of one Church may lawfully upon occasion receive the Sacrament of the Supper in another society from the Pastor thereof then may the Pastor of one congregation performe a Ministeriall act to the members of another and if to the members of another then in another congregation with consent and upon occasion Secondly As the Ministers are exhorted to feed their flock so is every Christian and Minister to try and examine himselfe whether hee be in the faith but you will not allow this conclusion I must examine my self Ergo no man is debarred from the Sacrament for his unworthinesse or to be tried or examined by others to be observed admonished and brought to repentance for notorious sin No more can it be rightly gathered from the former passages of Scripture that the Minister is not upon occasion to performe any Ministeriall act to any other people or society because ordinarily he is to attend his own flock Thirdly As the Ministers have peculiar relation to their particular flocks so the people unto their particular Ministers unto whom they are tied in speciall manner as to their Overseers who must give account for theirsouls And if this peculiar relation betwixt the people the Minister doth not hinder the people from receiving the Lords Supper at the hands of another Minister nor the minister from performing the Ministeriall act to the members of another congregation Neither doth his peculiar Relation to his own flock hinder him from administring unto others upon just occasion being intreated thereunto As the combining of the people to their peculiar Minister doth not quite cut off their communion with other Ministers so neither doth the restraining of a Minister to a peculiar flock quite cut him off from administring upon occasion unto another people Paul appointeth the Ephesian Elders unto the care charg onely of their own particular flock but so to attend them ordinarily according to the rules of the Scripture that as occasion was offered might performe some Ministeriall acts in another congregation The taking heed unto their flocks which Paul requires in this place doth cōprehend under it the administration of the Word Prayer and Sacrament and if it must be restrained to their owne particular Churches onely it is unlawfull for a Pastor to preach or call upon the name of God in any publike Assembly save his own upon any occasion as these be duties prtaining to common confession or profession of faith Ordinary Pastors and Teachers it is true are not Apostles who are to go from place to place from Country to Country to plant and erect

together in Church-fellowship and have called a Pastor to feed and watch over them wee desire not words but proofe why the poore dispersed Christians wanting means or opportunitie to joyn themselves together into societie ought not to desire and that others be not bound in conscience to afford them the comfort of Gods ordinances If the Propositions may stand for good I feare we shall scarce finde that ever in ordinary way the Sacraments were lawfully dispenced or received in the Christian Churches of God since the first foundation of them Now the premises being liable to so many exceptions the conclusion to be laid upon them will fall of it selfe And thereunto wee oppose the direct contrary That Infidels converted to the faith or godly Christians formerly visible beleevers knowne and approved members of Congregations professing the intire faith and joyning together in the lawfull use of the Sacraments for substance according to the Institution may and ought to desire and expect the Seales of the Covenant to be dispenced to them and to their seede though for the present they be not joyned into such Church-state and call of Ministers as you require Answer 7. Consideration THat our practise may not be censured as novell and singular give us leave to produce a President of the like care observed and approved by publick countenance of State in the dayes of Edward 6. of blessed and famous memory who in the yeare 1550. granted Johannes Alasco a learned Noble man of Poland under the great Seale of England libertie to gather a Church of strangers in London and to order themselves according as they should finde to be most agreeable to the Scriptures Among other godly orders established in that Church that which concerned the Administration of Baptisme to prevent the prophanation of it we will repeate in Alascoes owne words Baptisme in our Church saith he is administred in the publique Assembly of the Church after the publique Sermon for seeing Baptisme doth so belong to the whole Church that none ought to be driven thence which is a member of the Church nor to be admitted to it who is not a member of it truely it is equall that that should be performed publiquely in the Assembly of the whole Church which belongs to the whole Church in common Againe he addeth Now seeing our Churches are by Gods blessing so established by the Kings Majestie that they may be as it were one parish of strangers dispersed throughout the whole Citie or one body corporate as it is called in the Kings grant and yet all strangers doe not joyne themselves to our Church yea there are those who while they avoyde all Churches will pretend to the English Churches that they are joyned with us and to us that they are joyned to the English Churches and so doe abuse both them and us lest the English Churches and the Ministers thereof should be deceived by the impostures of such men and that under colour of our Churches wee doe baptize their Infants alone who have adjoyned themselves to our Churches by publique confession of their faith and observation of Ecclesiasticall discipline And that our Churches may be certaine that the Infants that are to be baptized are their seede who have joyned themselves thereto in manner aforesaid the father of the Infant to be baptized if possible he can or other men and women of notable credit in the Church doe offer the Infant to Baptisme and doe publickly professe that it is the seede of the Church yet wee suffer no stranger to offer Infants to Baptisme in our Churches who hath not made publique profession of his faith and willingly submitted himselfe to the Discipline of the Church lest otherwise they who present their children to Baptisme might in time plead that they belong to our Churches and so should deceive the English Churches and their Ministers To those which presented Infants to Baptisme they propounded three questions the first was Are these Infants which yee offer the seed of this Church that they may lawfully be here baptized by our Ministery c. Answer Yea. This Instance is the more to be regarded because Alasco affirmeth in the preface of that Book that this libertie was by the King granted to them out of his desire to settle alike reformation in the English Churches which in effect you see the same with out practise in this particular Reply THe practise of the Church of strangers in London recorded by John Alasco is farre different from your judgement and practise not in some by-circumstances but in the maine point in question for your judgement is that true visible beleevers baptized and partakers of the Lords Supper in other Churches not yet gathered into Church-estate or fellowship have no right or interest in the Seales they nor their seede But this Church of strangers held no such opinion as their own words which you have omitted doe plainly speake And Paul testifyeth say they that by Christs Ordinance the Church it selfe without exception of any member of it is to be accounted cleane or holy by the ministery of Baptisme Whence we may easily see that Baptisme doth neither belong to those who are altogether without the Church nor to be denyed to any member of the Church Secondly They held communion with the Church of England as one and the same with theirs For so they professe Yet neverthelesse that we may openly shew that the English Churches and ours are one and the same Church though we differ somewhat from them both in language and Ceremonies We doe not refuse that the English may as publick witnesses of the Church offer the Infants of our members to Baptisme in our Churches if they have both the use of our language and a certain testimony of their piety As in like manner our members are accustomed to offer the Infants of the English to Baptisme in the English Churches If your judgement be this of the English Churches your judgement in acknowledging us members of true Churches and practise in debarring visible beleevers and their seede from the Seales are opposite the one to the other Thirdly This order was observed by them to prevent the impostures of some who whilst they avoyded all Churches pretended to the English that they were joyned to the strangers and to the strangers that they were joyned to the English But you debarre knowne Christians who desire to joyne themselves with you not to prevent impostures of them who avoyde all Churches yea you debarre them as men having no right to the Sacraments because they be not in Church-fellowship and herein you can shew no president ancient or moderne either from Scripture or Monuments of the Church And as your practise is without example so without warrant from the word of God And this is the maine reason why we cannot consent unto you in this particular which we thus propound 1 Reason THat sacred order which God hath set in his visible Church for all his Saints to